<h2>Name</h2>
<p>
Although these two Surahs of the Qur'an are separate entities and are
written in the <em>Mushaf</em> also under separate names, yet they are so
deeply related mutually and their contents so closely resemble each
other's that they have been designated by a common name <em>Mu'awwidhatayn</em>
(the two Surahs in which refuge with Allah has been sought).  Imam
Baihaqi in <em>Dala'il an-Nubuwwat</em> has written that these Surahs were
revealed together, that is why the combined name of both is
<em>Mu'awwidhatayn</em>. We are writing the same one Introduction to both, for
they discuss and deal with just the same matters and topics.  However,
they will be explained and commented on separately below.
</p>
<h2>Period of Revelation</h2>
<p>
Hadrat Hasan Basri, 'Ikrimah, 'Ata' and Jabir bin Zaid say that these
Surahs are Makki.  A tradition from Hadrat 'Abdullah bin 'Abbas also
supports the same view.  However, according to another tradition from
him, it is Madani and the same view is held also by Hadrat 'Abdullah
bin Zubair and Qatadah.  One of the traditions which strengthens this
second view is the <em>Hadith</em> which Muslim, Tirmidhi, Nasa'i and Imam
Ahmad bin Hanbal have related on the authority of Hadrat 'Uqbah bin
'Amir.  He says that the Holy Prophet (upon whom be peach) one day
said to him:  "Do you know what kind of verses have been revealed to
me tonight? - these matchless verses are <em>A'udhu bi-Rabbil-falaq</em> and
<em>A'udhu bi-Rabbin-nas</em>.  This <em>Hadith</em> is used as an argument for these
Surahs to be Madani because Hadrat 'Uqbah bin 'Amir had become a Muslim
in Madinah after the <em>hijrah</em>, as related by Abu Da'ud and Nasa'i on the
basis of his own statement.  Other traditions which have lent strength
to this view are those related by Ibn Sa'd, Muhiyy-us-Sunnah Baghawi,
Imam Nasafi, Imam Baihaqi, Hafiz Ibn Hajar, Hafiz Badr-uddin 'Ayni,
'Abd bin Humaid and others to the effect that these Surahs were
revealed when the Jews had worked magic on the Holy Prophet (upon whom
be peace) in Madinah and he had fallen ill under its effect.  Ibn Sa'd
has related on the authority of Waqidi that this happened in A.H. 7.
On this very basis Sufyan bin Uyainah also has described these Surah as
Madani. 
</p>
<p>
But as we have explained in the Introduction to Surah Al-Ikhlas,
when it is said about a certain Surah or verse that it was revealed on
this or that particular occasion, it does not necessarily mean that it
was revealed for the first time on that very occasion.  Rather it
sometimes so happened that a Surah or a verse had previously been
revealed, then on the occurrence or appearance of a particular
incident or situation, the Holy Prophet's attention was drawn to it by
Allah for the second time, or even again and again.  In our opinion
the same also was the case with the <em>Mu'awwidhatayn</em>.  The subject
matter of these Surahs is explicit that these were sent down at Makkah
in the first instance when opposition to the Holy Prophet there had
grown very intense.  Later, when at Madinah storms of opposition were
raised by the hypocrites, Jews and polytheists, the Holy Prophet was
instructed to recite these very Surahs, as has been mentioned in the
above cited tradition from Hadrat Uqbah bin Amir.  After this, when
magic was worked on him, and his illness grew intense, Gabriel came
and instructed him by Allah's command to recite these very Surahs. 
Therefore, in our opinion, the view held by the commentators who
describe both these Surahs as Makki is more reliable. Regarding them
as connected exclusively with the incident of magic is difficult, for
to this incident related only one verse (v.4), the remaining verses of
Surah al Falaq and the whole of Surah An-Nas have nothing to do with it
directly.
</p>
<h2>Theme and Subject-Matter</h2>
<p>
The conditions under which these two Surahs were sent down in Makkah
were as follows.  As soon as the Holy Prophet (upon whom be peace)
began to preach the message of Islam, it seemed as though he had
provoked all classes of the people around him.  As his message spread
the opposition of the disbelieving Quraish also became more and more
intense.  As long as they had any hope that they would be able to
prevent him from preaching his message by throwing some temptation in
his way, or striking some bargain with him, their hostility did not
become very active.  But when the Holy Prophet disappointed them
completely that he would not effect any kind of compromise with them
in the matter of faith, and in Surah Al-Kafirun they were plainly told:
"I do not worship those who you worship nor are you worshipers of Him
Whom I worship.  For you is your religion and for me is mine", the
hostility touched its extreme limits.  More particularly, the families
whose members (men or women, boys or girls) had accepted Islam, were
burning with rage from within against the Holy Prophet.  They were
cursing him, holding secret consultations to kill him quietly in the
dark of the night so that the Bani Hashim could not discover the
murderer and take revenge; magic and charms were being worked on him
so as to cause his death, or make him fall ill, or become mad; satans
from among the men and the jinn spread on every side so as to whisper
one or another evil into the hearts of the people against him and the
Qur'an brought by him so that they became suspicious of him and fled
him. There were many people who were burning with jealousy against
him, for they could not tolerate that a man from another family or
clan than their own should flourish and become prominent.  For
instance, the reason why Abu Jahl was crossing every limit in his
hostility to him has been explained by himself: "We and the Bani Abdi
Manaf (to which the Holy Prophet belonged) were rivals of each other:
they fed others, we too fed others; they provided conveyances to the
people, we too did the same; they gave donations, we too gave
donations, so much so that when they and we have become equal in
honor and nobility, they now proclaim that they have a Prophet who is
inspired from the heaven; how can we compete with them in this field? 
By God, we will never acknowledge him, nor affirm faith in him". (<em>Ibn
Hisham</em>, vol. I, pp. 337-338). 
</p>
<p>
Such were the conditions when the Holy
Prophet (upon whom be peace) was commanded to tell the people: "I seek
refuge with the Lord of the dawn, from the evil of everything that He
has created, and from the evil of the darkness of night and from the
evil of magicians, men and women, and from the evil of the envious",
and to tell them: "I seek refuge with the Lord of mankind, the King of
mankind, and the Deity of mankind, from the evil of the whisperer, who
returns over and over again, who whispers (evil) into the hearts of
men, whether he be from among the jinn or men."  This is similar to
what the Prophet Moses had been told to say when Pharaoh had expressed
his design before his full court to kill him: "I have taken refuge
with my Lord and your Lord against every arrogant person who does not
believe in the Day of Reckoning." (Al-Mu'min: 27).  And: "I have taken
refuge with my Lord and your Lord lest you should assail me." (Ad-
Dukhan;20). 
</p>
<p>
On both occasions these illustrious Prophets of Allah were
confronted with well-equipped, resourceful and powerful enemies.  On
both occasions they stood firm on their message of Truth against their
strong opponents, whereas they had no material power on the strength
of which they could fight them, and on both occasions they utterly
disregarded the threats and dangerous plans and hostile devices of the
enemy, saying: "We have taken refuge with the Lord of the universe
against you." Obviously, such firmness and steadfastness can be shown
only by the person who has the conviction that the power of His Lord
is the supreme power, that all powers of the world are insignificant
against Him, and that no one can harm the one who has taken His refuge.
 Only such a one can say: "I will not give up preaching the Word of
Truth.  I care the least for what you may say or do, for I have taken
refuge with my Lord and your Lord and Lord of all universe."
</p>
<h2>Question whether Mu'awwidhatayn are, or are not, Quranic</h2>
<p>
The above discussion is enough to help one understand fully the theme
and content of the two Surahs, but since three points in the books of
<em>Hadith</em> and commentary concerning these Surahs have been discussed,
which are likely to create doubts in the minds, it is necessary to
clear them also here. 
</p>
<p>
First, whether it is absolutely established that
these two Surahs are the Qur'anic Surahs, or whether there is some doubt
in this regard.  This question arose because in the traditions related
from an illustrious Companion like Hadrat Abdullah bin Mas'ud, it has
been said that he did not regard these two Surahs as the Surahs of the
Qur'an and had eliminated these from his copy of the <em>Mushaf</em>.  Imam
Ahmad, Bazzar, Tabarani, Ibn Marduyah, Abu Ya'la, Abdullah bin Ahmad
bin Hanbal, Humaydi, Abu Nu'aim, Ibn Hibban and other traditionists
have related this from Hadrat Abdullah bin Mas'ud with different
chains of transmitters and mostly on sound authority.  According to
these traditions, he not only eliminated these Surahs from the <em>Mushaf</em>
but it has also been reported that he used to say: "Do not mix up with
the Qur'an that which is not of the Qur'an.  These two Surahs are not
included in the Quran.  This was only a command enjoined on the Holy
Prophet (upon whom be peace) for seeking God's refuge." In some
traditions there is also the addition that he did not recite these
Surahs in the Prayer. 
</p>
<p>
On the basis of these traditions the opponents of
Islam had an opportunity to raise doubts about the Qur'an, saying that
this Book, God forbid, is not free from corruption.  For when,
according to a Companion of the rank of Hadrat Abdullah bin Mas'ud,
these two Surahs are an annexation to the Qur'an, many other additions
and subtractions also might have been made in it.  To rid the Qur'an
of this blame Qadi Abu Bakr Al-Baqillani, Qadi Iyad and others took
the stand that Ibn Mas'ud was not in fact a denier of the
<em>Mu'awwidhatayn</em> being Qur'anic but only refused to write them in the
<em>Mushaf</em>.  For, according to him, only that which the Holy Prophet (upon
whom be peace) had allowed, should be written in the <em>Mushaf</em>, and Ibn
Mas'ud did not receive the information that the Holy Prophet had
allowed this.  But this stand is not correct, for according to sound
evidence, it is confirmed that Ibn Mas'ud (may Allah be pleased with
him) had denied that these were Surahs of the Qur'an. Some other
scholars, for instance, Imam Nawawi, Imam Ibn Hazm and Imam Fakhr-ud-din Razi, regard this as a pure lie and falsehood that Ibn Mas'ud
had asserted any such thing.  But to reject genuine historical facts
without sound evidence is unscientific. 
</p>
<p>
Now, the question is:  How can
the blame that attaches to the Qur'an because of these traditions of
Ibn Mas'ud correctly refuted?  This question has several answers which
we shall give below in sequence: 
</p>
<p>
<OL>
<LI> Hafiz Bazzar after relating these
traditions of Ibn Mas'ud in his <em>Musnad</em>, has written that he is
solitary and isolated in his this opinion; no one from among the
Companions has supported this view. 
</p>
<p>
<LI> The copies of the Qur'an which
the third Caliph, Hadrat Uthman (may Allah be pleased with him), had
got compiled by the consensus of the Companions and which he had sent
from the Islamic Caliphate officially to the centers of the world of
Islam contained both these Surahs. 
</p>
<p>
<LI> The <em>Mushaf</em> which, since the
sacred time of the Holy Prophet (upon whom be peace) till today, has
the seal of consensus of the entire world of Islam, contains both
these Surahs.  The solitary opinion of only Abdullah bin Mas'ud, in
spite of his high rank, has no weight against this great consensus.
</p>
<p>
<LI> It is confirmed by sound and reliable <em>ahadith</em> from the Holy
Prophet (upon whom be peace) that he not only recited these Surahs in
the Prayer himself but instructed others also to recite them, and
taught them to the people as the Surahs of the Qur'an.  Consider, for
instance, the following <em>ahadith</em>: 
</p>
</OL>
<p>
We have cited on the authority of
Muslim, Ahmad, Tirmidhi and Nasai the tradition of Hadrat Uqbah bin
Amir that the Holy Prophet told him about Surah Al-Falaq and Surah An-
Nas, saying that those verses had been revealed to him that night.  A
tradition in Nasai from Uqbah bin Amir is to the effect that the Holy
Prophet (upon whom be peace) recited both these Surahs in the Morning
Prayer.  Imam Ahmad on sound authority has related in his <em>Musnad</em> the
tradition from a Companion that the Holy Prophet said to him, "When
you perform the Prayer, recite both these Surahs in it."  In Musnad
Ahmad, Abu Daud and Nasai this tradition of Uqbah bin Amir has been
related: "The Holy Prophet said to him: Should I not teach you two
such Surahs as are among the best Surahs that the people recite?  He
said: Do teach me, O Messenger of Allah.  Thereupon the Holy Prophet
taught him the <em>Mu'awwidhatayn</em>.  Then the Prayer began and the Holy
Prophet recited the same two Surahs in it also, and when after the
Prayer the Holy Prophet passed by him, he said to him, 'O Uqbah, how
did you like it?'  Then he instructed him to the effect: When you go
to bed, and when you get up from bed, recite these Surahs." In Musnad
Ahmad, Abu Da'ud, Tirmidhi and Nasa'i there is a tradition from Uqbah
bin Amir, saying that the Holy Prophet exhorted him to recite the
<em>Mu'awwidhat</em> (i.e. <em>Qul Huwa Allahu ahad</em> and the <em>Mu'awwidhatayn</em>) after
every Prayer.  Nasai, Ibn Marduyah and Hakim have related this
tradition also from Uqbah bin Amir: "Once the Holy Prophet was riding
on a conveyance and I was walking along with him with my hand placed
on his sacred foot.  I said: Kindly teach me Surah Hud or Surah Yusuf. 
He replied: In the sight of Allah there is nothing more beneficial for
the servant than <em>Qul a'udhu bi-Rabbil-falaq</em>."  A tradition from
Abdullah bin Abid al-Juhani has been related by Nasai, Baihaqi and Ibn
Sad, saying that the Holy Prophet said to him: "Ibn Abid, should I not
tell you what are the best things out of the means by which the
seekers of refuge have sought refuge with Allah?  I submitted: Do
teach me, O Messenger of Allah.  He replied: <em>Qul a'udhu bi-Rabbil-
falaq</em> and <em>Qul a-udhu bi Rabbin-nas</em> - both these Surahs."  Ibn Marduyah
had related from Hadrat Umm Salamah: "The Surahs best liked by Allah
are: <em>Qul a'udhu bi-Rabbil-falaq</em> and <em>Qul a'udhu bi-Rabbin-nas</em>." 
</p>
<p>
Here,
the question arises: what caused Hadrat Abdullah bin Mas'ud the
misunderstanding that these two are not Surahs of the Qur'an?  We get
the answer to it when we combine two traditions: first, that Hadrat
Abdullah bin Mas'ud asserted that this was only a command which the
Holy Prophet (upon whom be peace) was given to teach him the method of
seeking refuge with Allah; second, the tradition which Imam Bukhari
has related in his <em>Sahih</em>, Imam Ahmad in his <em>Musnad</em>, Hafiz Abu Bakr al-
Humaidi in his <em>Musnad</em>, Abu Nu'aim in his <em>Al-Mustakhraj</em> and Nasai in
his <em>Sunan</em>, with different chains of transmitters, on the authority of
Zirr bin Hubaish, with a slight variation in wording from Hadrat Ubayy
bin Kab, who held a distinguished place among the Companions on the
basis of his knowledge of the Qur'an.  Zirr bin Hubaish states: "I
said to Hadrat Ubayy: Your brother, Abdullah bin Mas'ud, says these
things. What do you say about this view?  He replied: I had
questioned the Holy Prophet (upon whom be peace) about this.  He said
to me: I was told to say '<em>qul</em>', so I said '<em>qul</em>'.  Therefore, we too
say the same as the Holy Prophet said."  In the tradition related by
Imam Ahmad, Hadrat Ubayy's words are to the effect: "I bear witness
that the Holy Prophet (upon whom be peace) told me that Gabriel (peace
be on him) had told him to say: <em>Qul a'udhu bi-Rabbil-falaq</em>; therefore,
he recited likewise, and Gabriel asked him to say: <em>Qul a'udhu bi-
Rabbin-nas</em>; therefore he too said likewise.  Hence, we too say as the
Holy Prophet said."  A little consideration of these two traditions
will show that the word <em>qul</em> (say) in the two Surahs caused Hadrat
Abdullah bin Mas'ud the misunderstanding that the Holy Prophet (upon
whom be peace) had been commanded to say: <em>A'udhu bi-Rabbil-falaq</em> and
<em>A'udhu bi-Rabbin-nas</em>.  But he did not feel any need to question the
Holy Prophet about it.  In the mind of Hadrat Ubbay bin Kab also a
question arose about his and he put it before the Holy Prophet.  The
Holy Prophet replied: "Since Gabriel (peace be on him) had said <em>qul</em>,
so I too say <em>qul</em>."  Let us put it like this. If somebody is commanded
and asked: "Say, I seek refuge", he will not carry out the command,
saying: "Say, I seek refuge", but he will drop the work "say" and say:
"I seek refuge."  On the contrary, if the messenger of a superior
officer conveys to somebody the message in these words: "Say, I seek
refuge", and this command is given to him not only for his own person
but to be conveyed to others, he will convey the words of the message
verbatim to the people, and will not have the permission to drop
anything from the text of the message.  Thus, the fact that these two
Surahs begin with the word <em>qul</em> is a clear proof that it is Divine Word,
which the Holy Prophet (upon whom be peace) was bound to convey
verbatim.  It was not merely a command given to him for his person. 
Besides these two Surahs, there are 330 other verses in the Qur'an
which begin with the word <em>qul</em> (say).  The presence of <em>qul</em> in all these
is a proof that it is Divine Wprd. which was obligatory for the Holy
Prophet to convey verbatim; otherwise if <em>qul</em> everywhere had meant a
command, the Holy Prophet would have dropped it and said only that
which he was commanded to say, and it would not have been recorded in
the Qur'an, but, on the contrary, he would have remained content with
saying only what he was commanded to say. 
</p>
<p>
Here, if one considers this,
one can understand fully well how unreasonable it is to regard the
Companions as infallible and to make the clamor that a Companion has
been defamed as soon as one hears a saying or doing of his being
described as wrong.  Here, one can clearly see what a blunder happened
to be committed by an illustrious Companion like Hadrat Abdullah bin
Mas'ud about two Surahs of the Qur'an.  If such an error could be
committed by an eminent Companion like him, others also might commit
an error.  We can examine it in the scientific way, and describe it as
wrong if a thing said or done by a Companion is proved to be wrong. 
But wicked indeed would be the person who went beyond describing a
wrong act as wrong and started reproving and finding fault with the
Companions of the Holy Prophet of Allah.  Concerning the
<em>Mu'awwidhatayn</em> the commentators and traditionists have described the
opinion of Ibn Mas'ud as wrong, but no one has dared to say that by
denying these two Surahs of the Qur'an, he had, God forbid, become a
disbeliever.
</p>
<h2>Question of Holy Prophet's being affected by Magic</h2>
<p>
The second thing that has arisen in respect of these two Surahs is that,
according to traditions, magic had been worked on the Holy Prophet,
and he had fallen ill under its effect, and Gabriel (peace be on him)
had instructed him to repeat these Surahs to remove the charm.  This
has been objected to by many rationalists of both ancient and modern
times.  They say that if these traditions are accepted, the whole
<em>Shari'ah</em> becomes doubtful.  For if the Prophet could be charmed, and
according to these traditions he was charmed, one cannot say what the
Prophet might have been made to say and do under the influence of
magic by his opponents, and what in his teaching may be Divine and
what the result of magic. Not only this: they also allege that if
this is accepted as true, it might well be that the Prophet might have
been prompted to make the claim to Prophethood through magic and the
Prophet by misunderstanding might have thought that an angel had come
to him.  They also argue that these traditions clash with the Qur'an. 
The Qur'an mentions the accusation of the disbelievers who said that
the Prophet was bewitched (Bani Isra'il:47), but these traditions
confirm the accusation of the disbelievers that the Prophet had
actually been charmed and bewitched. 
</p>
<p>
For a proper investigation of
this question it is necessary that one should first see whether it is
established by authentic historical evidence that the Holy Prophet
(upon whom be peace) had actually been affected by magic, and if so,
what it was and to what extent.  Then it should be seen whether the
objections raised against what is established historically do actually
apply to it or not. 
</p>
<p>
The Muslim scholars of the earliest period were
truly honest and upright in that they did not try to corrupt history
or conceal facts according to their own ideas, concepts and
assumptions.  They conveyed intact to the later generations whatever
was confirmed historically, and did not at all care how the material
supplied by them could be used by the one who was bent upon drawing
perverse conclusions from the facts.  Now, if something stands
confirmed by authentic and historical means, it is neither right for
an honest and right-minded person that he should deny history on the
ground that in case he accepted it, it would lead to these evil
results according to his thinking, nor it is right that he should add
to and stretch beyond its genuine limits by conjecture and speculation
whatever is established historically.  Instead, he should accept
history as history and then see what is actually proved by it and what
is not. 
</p>
<p>
As far as the historical aspect is concerned, the incident of
the Holy Prophet's being affected by magic is absolutely confirmed,
and if it can be refuted by scientific criticism, then no historical
event of the world can be proved right and genuine.  It has been
related by Bukhari, Muslim, Nasai, Ibn Majah, Imam Ahmad, Abdur Razzaq,
Humaidi, Baihaqi, Tabarani, Ibn Sad, Ibn Mardayah, Ibn Abi Shaibah,
Hakim, Abd bin Humaid and other traditionists on the authority of
Hadrat Aishah, Hadrat Zaid bin Arqam and Hadrat Abdullah bin Abbas,
through so many different and numerous channels that forgery is out of
the question.  Although each tradition by itself is an isolated report
(<em>khabar wahid</em>), we give it below as a connected event from the details
provided by the traditions. 
</p>
<p>
After the peace treaty of Hudaibiyah when
the Holy Prophet (upon whom be peace) returned to Madinah, a
deputation of the Jews of Khaibar visited Madinah in Muharram, A.H. 7
and met a famous magician, Labid bin Asam, who belonged to the Ansar
tribe of Bani Zurayq.  They said to him: "You know how Muhammad (upon
whom be Allah's peace and blessings) has treated us.  We have tried
our best to bewitch him but have not succeeded.  Now we have come to
you because you are a more skilled magician.  Here are three gold
coins, accept these and cast a powerful magic spell on Muhammad."  In
those days the Holy Prophet had a Jewish boy as his attendant.  Through
him they obtained a piece of the Holy Prophet's comb with some hair
stuck to it.  Magic was worked on the same hair and the teeth of the
comb. According to some traditions, magic was worked by Labid bin
Asam himself, according to others, his sisters were more skilled than
him and he got the spell cast through them.  Whatever be the case,
Labid placed this spell in the spathe of a male date-tree and his it
under a stone at the bottom of Dharwan or Dhi Arwan, the well of Bani
Zurayq.  The spell took one whole year to have effect upon the Holy
Prophet (upon whom be peace).  In the latter half of the year the Holy
Prophet started feeling as if was unwell.  The last forty days became
hard on him, of which the last three days were even harder.  But its
maximum effect on him was that he way melting away from within.  He
thought he had done a thing whereas, in fact, he had not done it: he
thought he had visited his wives whereas he had not visited them; and
sometimes he would doubt having seen something whereas, in fact, he
had not seen it.  All these effects were confined to his own person;
so much so that the other people could not notice what state he was
passing through.  As for his being a Prophet, no change occurred in
the performance of his duties.  There is no tradition to say that he
might have forgotten some verses of the Qur'an in those days, or might
have recited a verse wrongly, or a change might have occurred in the
assemblies and in his counsels and sermons, or he might have presented
a discourse as Revelation which may not have been revealed to him, or
he might have missed a Prayer and thought that he had performed it. 
God forbid, if any such thing had happened, it would have caused a
clamor and the whole of Arabia would have known that a magician had
overpowered the one whom no power had been able to overpower.  But the
Holy Prophet's position as a Prophet remained wholly unaffected by it.
Only in his personal life he remained worried on account of it.  At
last, one day when he was in the house of Hadrat Aishah, he prayed to
Allah to be restored to full health. In the meantime he fell asleep
or drowsed and on waking he said to Hadrat Aishah: "My Lord has told
me what I had asked of Him." Hadrat Aishah asked what it was.  He
replied: "Two men (i.e. two angels in human guise) came to me.  One
sat near my head and the other near my feet.  The first asked: what
has happened to him?  The other replied: Magic has been worked on him.
The first asked: who has worked it? He replied: Labid bin Asam.  He
asked: In what is it contained?  He replied: In the comb and hair
covered in the spathe of a male date-tree. He asked: where is it?  He
replied: under a stone at the bottom of Dhi Arwan (or Dharwan), the
well of Bani Zurayq.  He asked: what should be done about it?  He
replied: the well should be emptied and it should be taken out from
under the stone.  The Holy Prophet then sent Hadrat Ali, Hadrat Ammar
bin Yasir and Hadrat Zubair: They were also joined by Jubair bin Iyas
az-Zurqi (two men from Bani Zurayq).  Later the Holy Prophet also
arrived at the well along with some Companions.  The water was taken
out and the spathe recovered.  There they found that beside the comb
and hair there was a cord with eleven knots on it and a wax image with
needles pricked into it.  Gabriel (peace be on him) came and told him
to repeat the <em>Mu'awwidhatayn</em>.  As he repeated verse after verse, a
know was loosened and a needle taken out every time, till on finishing
the last words all the knots were loosened and all the needles removed,
and he was entirely freed from the charm.  After this he called Labid
and questioned him.  He confessed his guilt and the Holy Prophet let
him go, for he never avenged himself on anyone for any harm done to
his person.  He even declined to talk about it to others, saying that
Allah had restored him to health; therefore he did not like that he
should incite the people against anyone. 
</p>
<p>
This is the story of the
magic worked on the Holy Prophet.  There if nothing in it which might
run counter to his office of Prophethood.  In his personal capacity if
any injury could be inflicted on him as it happened in the Battle of
Uhud, if he could fall from his horse and be hurt as is confirmed by
the <em>Hadith</em>, if he could be stung by a scorpion as has been mentioned
in some Traditions and none of these negates the protection promised
him by Allah in his capacity as a Prophet, he could also fall ill
under the influence of magic in his personal capacity.  That a Prophet
can be affected by magic is also confirmed by the Qur'an.  In Surah Al-
A'raf it has been said about the magicians of Pharaoh that when they
confronted the Prophet Moses, they bewitched the eyes of thousands of
people who had assembled to witness the encounter (v. 116).  In Surah
Ta Ha it has been said that not only the common people but the Prophet
Moses too felt that the cords and staffs that they cast were running
towards them like so many snakes, and this filled Moses' heart with
fear.  Thereupon Allah revealed to him: "Don't fear for you will come
out victorious.  Cast down you staff." (vv. 66-69).  As for the
objection that this then confirms the accusation of the disbelievers
of Makkah that the Holy Prophet (upon whom be peace) was a bewitched
man, its answer is that the disbelievers did not call him a bewitched
man in the sense that he had fallen ill under that effect of magic
cast by somebody, but in the sense that some magician has, God forbid,
made him mad, and he had made claim to Prophethood and was telling the
people tales of Hell and Heaven in his same madness.  Now, obviously
this objection does not at all apply to a matter about which history
confirms that the magic spell had affected only the person of Muhammad
(upon whom be peace) and not the Prophethood of Muhammad (upon whom be
peace), which remained wholly unaffected by it. 
</p>
<p>
In this connection,
another thing worthy of mention is that the people who regard magic as
a kind of superstition hold this view only because the effect of magic
cannot be explained scientifically.  But there are many things in the
world which one experiences and observes but one cannot explain
scientifically how they happen.  If we cannot give any such
explanation it does not become necessary that we should deny the thing
itself which we cannot explain.  Magic, in fact, is a psychological
phenomenon which can affect the body through the mind just as physical
things affect the mind through the body.  Fear, for instance, is a
psychological phenomenon, but it affects the body: the hair stand on
end and the body shudders.  Magic does not; in fact, change the
reality, but under its influence man's mind and senses start feeling
as if reality had changed.  The staffs and the cords that the
magicians had thrown towards the Prophet Moses, had not actually
become snakes, but the eyes of the multitude of people were so
bewitched that everybody felt they were snakes; even the senses of the
Prophet Moses could not remain unaffected by the magic spell. 
Likewise, in Al-Baqarah: 102, it has been said that in Babylon people
learnt such magic from Harut and Marut as could cause division between
husband and wife.  This too was a psychological phenomenon.  Obviously,
if the people did not find it efficacious by experience they could not
become its customers.  No doubt, it is correct that just like the
bullet of the rifle and the bomb from the aircraft, magic too cannot
have effect without Allah's permission, but it would be mere
stubbornness to deny a thing which has been experienced and observed
by man for thousands for years.
</p>
<h2>Question of Reciting Charms and Amulets in Islam</h2>
<p>
The third thing that arises in connection with these Surahs is whether
recitation of charms and amulets has any place in Islam, and whether
such recitation is by itself efficacious or not.  This question arises
for in many <em>ahadith</em> it has been reported that the Holy Prophet (upon
whom be peace) at the time of going to bed every night, especially
during illness, used to recite the Mu'awwidhatayn (or according to
other reports, the <em>Mu'awwidhat</em>, i.e. <em>Qul Huwa-Allahu Ahad</em> and the
<em>Mu'awwidhatayn</em>) thrice, blow in his hands and then rub the hands on
his body from head to foot as far as his hands could reach.  During
his last illness when it was not longer possible for him to so do,
Hadrat Aishah recited these Surahs herself or by his command blew on
his hands in view of their being blessed and rubbed them on his body.
Traditions on this subject have been related in Bukhari, Muslim, Nasai,
Ibn Majah, Abu Da'ud and Mu'atta of Imam Malik through authentic
channels on the authority of Hadrat Aishah herself beside whom no one
could be better acquainted with the domestic life of the Holy Prophet.
</p>
<p>
In this regard, one should first understand its religious aspect.  In
the <em>Hadith</em> a lengthy tradition has been related on the authority of
Hadrat Abdullah bin Abbas, at the end of which the Holy Prophet is
reported to have said: "The people of my <em>Ummah</em> to enter Paradise
without reckoning will be those who neither turn to treatment by
branding, nor to enchanting, nor take omens, but have trust in their
Lord." (Muslim). According to a tradition reported on the authority
of Hadrat Mughirah bin Shubah, the Holy Prophet said: "He who got
himself treated by branding, or enchanting, became independent of
trust in Allah." (Tirmidhi).  Hadrat Abdullah bin Mas'ud has reported
that the Holy Prophet disapproved of ten things one of which was
recitation of charms and amulets except by means of the <em>Mu'awwidhatayn</em>
or <em>Mu'awwidhat</em>. (Abu Daud, Ahmad, Nasai, Ibn Hibban, Hakim).  Some
<em>ahadith</em> also show that in the beginning the Holy Prophet had
altogether forbidden recitation of charms and amulets, but later he
allowed it on the condition that is should not smack of polytheism,
but one should recite and blow by means of the holy names of Allah, or
the words of the Qur'an.  The words used should be understandable and
one should know that there is nothing sinful in it, and one should not
wholly rely on the recitation of charms but on Allah's will to make it
beneficial."  After the explanation of the religious aspect, let us
now see what the <em>Hadith</em> says in this regard. 
</p>
<p>
Tabarani in As-Saghir has
related a tradition on the authority of Hadrat Ali, saying: "One the
Holy Prophet was stung by a scorpion during the Prayer.  When the
Prayer was over, he remarked: God's curse be on the scorpion: it
neither spares a praying one, nor any other.  Then he called for water
and salt, and started rubbing the place where the scorpion had stung
with salt water and reciting <em>Qul ya ayyuhal-kafirun</em>, <em>Qul Huwa Allahu
ahad</em>, <em>Qul a'udhu bi-Rabbil-falaq</em> and <em>Qul a'udhu bi-Rabbin-nas</em>, along
with it." 
</p>
<p>
Ibn Abbas also has related a tradition to the effect: "The
Holy Prophet (upon whom be peace) used to recite this invocation over
Hadrat Hasan and Husain: <em>U'idhu kuma bi-kalimat Allahit-tamati min
kulli shaitan-in wa hammati-wa min kulli ayt-in-lam nati</em>: "I give you
in the refuge of Allah's blameless words, from every devil and
troublesome thing, and from every evil look." (Bukhari, Musnad Ahmad,
Tirmidhi, Ibn Majah). 
</p>
<p>
A tradition has been related in Muslim, Muwatta,
Tabarani and Hakim about Uthman bin al-As ath-Thaqafi, with a little
variation in wording, to the effect that he complained to the Holy
Prophet (upon whom be peace), saying: "Since I have become a Muslim, I
feel a pain in my body, which is killing me."  The Holy Prophet said:
"Place your right hand on the place where you feel the pain, then
recite <em>Bismillah</em> thrice, and <em>A'udhu billahi wa qudratihi min sharri ma
ajidu wa uhadhiru</em> ("I seek refuge with Allah and with His power from
the evil that I find and that I fear") seven times, and rub your
hand."  In <em>Muwatta</em> there is the addition: "Uthman bin Abi al-As said:
After that my pain disappeared and now I teach the same formula to the
people of my house." 
</p>
<p>
Musnad Ahmad and Tahavi contain this tradition
from Talq bin Ali: "I was stung by a scorpion in the presence of the
Holy Prophet (upon whom be peace).  The Holy Prophet recited something
and blew over me and rubbed his hand on the affected place." 
</p>
<p>
Muslim
contains a tradition from Abu Said Khudri, which says: "Once when the
Holy Prophet (upon whom be peace) fell ill, Gabriel came and asked: O
Muhammad, are you ill?  The Holy Prophet answered in the affirmative. 
Gabriel said: I blow on you in the name of Allah from everything which
troubles you and from the evil of every soul and the evil look of
every envier.  May Allah restore you to health.  I blow on you in His
name."  A similar tradition has been related in Musnad Ahmad on the
authority of Hadrat Ubadah bin as-Samit, which says: "The Holy Prophet
was unwell.  I went to visit him and found him in great trouble.  When
I re-visited him in the evening I found him quite well.  When I asked
how he had become well so soon, he said: Gabriel came and blew over me
with some words.  Then he recited words similar to those reported in
the above <em>Hadith</em>.  A tradition similar to this has been related on the
authority of Hadrat Aishah also in Muslim and Musnad Ahmad. 
</p>
<p>
Imam Ahmad
in his <em>Musnad</em> has related this tradition from Hafsah, mother of the
Faithful: "One day the Holy Prophet (upon whom be peace) visited me in
the house and a woman, named Shifa, was sitting with me.  She used to
blow on the people to cure them of blisters.  The Holy Prophet said to
her: Teach Hafsah also the formula."  Imam Ahmad, Abu Daud and Nasai
have related this tradition from Shifa bint Abdullah herself, saying:
"The Holy Prophet said to me: Just as you have taught Hafsah reading
and writing, so teach her blowing to cure blisters as well." 
</p>
<p>
In Muslim
there is a tradition from Auf bin Malik al-Ashjal to the effect: "We
used to practise blowing to cure diseases.  We asked the Holy Prophet
(upon whom be peace) for his opinion in this regard.  He said: Let me
know the words with which you blow over the people.  There is no harm
in blowing unless it smacks of polytheism." 
</p>
<p>
Muslim, Musnad Ahmad and
Ibn Majah contain a tradition from Hadrat Jabir bin Abdullah, saying:
"The Holy Prophet (upon whom be peace) had forbidden us blowing to
cure disease.  Then the people of the clan of Hadrat Amr bin Hazm came
and they said: We had a formula with which we used to blow on the
people to cure them of scorpion's sting (or snake-bite).  But you have
forbidden us the practice.  Then they recited before him the words
which they made use of.  Thereupon the Holy Prophet said: I do not see
any harm in it, so let the one who can do good to his brother, do him
good."  Another tradition from Jabir bin Abdullah in Muslim is: "The
family of Hazm had a formula to cure snake-bite and the Holy Prophet
permitted them to practise it."  This is also supported by the
tradition from Hadrat Aishah, which is contained in Muslim, Musnad
Ahmad, and Ibn Majah: "The Holy Prophet granted permission to a family
of the Ansar for blowing to cure the evils effects of biting by every
poisonous creature."  Traditions resembling these have been related
from Hadrat Anas also in Musnad Ahmad, Tirmidhi, Muslim and Ibn Majah,
saying that the Holy Prophet gave permission for blowing to cure the
bite by poisonous creatures, the disease of blisters and the effects
of the evil look." 
</p>
<p>
Musnad Ahmad, Tirmidhi, Ibn Majah and Hakim have
related this tradition on the authority of Hadrat Umair, freed slave
of Abi al-Laham: "In the pre-Islamic days I had a formula with which I
used to blow over the people.  I recited it before the Holy Prophet,
whereupon he told me to drop out such and such words from it, and
permitted me to blow with the rest of it." 
</p>
<p>
According to <em>Muwatta</em>,
Hadrat Abu Bakr went to the house of his daughter, Hadrat Aishah, and
found that she was unwell and a Jewish woman was blowing over her. 
Thereupon he said to her: "Blow over her by means of the Book of
Allah."  This shows that if the people of the Book practise blowing by
means of the verses of the Torah and the Gospel, it is also permitted.
</p>
<p>
As for the question whether blowing for curing disease is efficacious
also, or not, its answer is that the Holy Prophet (upon whom be peace)
not only did not forbid anybody to have recourse to cure and medical
treatment but himself stated that Allah has created a cure for every
disease and exhorted his followers to use cures.  He himself told the
people the remedies for certain diseases, as can be seen in the <em>Hadith
in the Kitab at-Tib</em> (Book of Cures).  But the cure can be beneficial
and useful only by Allah's command and permission, otherwise if the
cure and medical treatment were beneficial in every case, no one would
have died in hospitals.  Now, if beside the cure and medical treatment,
Allah's Word and His beautiful names also are made use of, or Word and
His beautiful names also are made use of, or Allah is turned to and
invoked for help by means of His Word, Names and Attributes in a place
where no medical aid is available, it would not be against reason
except for the materialists.  However, it is not right to disregard
intentionally a cure or treatment where it is available, and recourse
had only to enchanting and reciting of charms, and the people should
start a regular practice of granting amulets as a means of earning
their livelihood. 
</p>
<p>
Many people in this regard argue from Hadrat Abu
Said Khudri's tradition which has been related in Bukhari, Muslim,
Tirmidhi, Musnad Ahmad, Abu Daud and Ibn Majah, and it is supported
also by a tradition related in Bukhari on the authority of Ibn Abbas. 
According to it the Holy Prophet sent some of his Companions including
Hadrat Abu Said Khudri on an expedition.  They halted on the way at
the settlement of an Arabian tribe and demanded hospitality from the
people, but they refused to extend any hospitality.  In the meantime
the chief of the tribe was stung by a scorpion and the people came to
the travelers to ask if they had any medicine or formula by which
their chief could be cured. Hadrat Abu Said said: "Yes, we do have,
but since you have refused us hospitality, we would not treat him
unless you promised us to give us something."  They promised to give
them a flock of goats (according to some traditions, 30 goats), and
Hadrat Abu Said went and started reciting Surah Al-Fatihah and rubbing
his saliva on the affected place. Consequently, the chief felt
relieved of the effect of the poison and the people of the tribe gave
them the goats as promised.  But the Companions said to one another;
"Let us not make any use of the goats until we have asked the Holy
Prophet about it", for they were not sure whether it was permissible
to accept any reward for what they had done. So they came before the
Holy Prophet and related what had happened. The Holy Prophet smiled
and said: "How did you know that Surah Al-Fatihah could also be used
for curing such troubles?  Take the goats and allocate my share also
in it." 
</p>
<p>
But before one used this <em>Hadith</em> for permission to adopt a
regular profession of granting amulets and reciting charms, one should
keep in view the conditions under which Hadrat Abu Said Khudri had
recourse to it, and the Holy Prophet not only held it as permissible
but also said that a share for him also should be allocated so that
there remained no doubt in the minds of the Companions that such a
thing was permissible. The conditions in Arabia in those days were,
as they still are, that settlements were situated hundreds of miles
apart, there were not hotels and restaurants where a traveler could
buy food when he reached one of these after several days' journey. 
Under such conditions it was considered a moral duty that when a
traveler reached a settlement the people of the place should extend
hospitality to him.  Refusal on their part in many cases meant death
for the travelers, and this was looked upon as highly blameworthy
among the Arabs.  That is why the Holy Prophet (upon whom be peace)
allowed as permissible the act of his Companions.  Since the people of
the tribe had refused them hospitality, they too refused to treat
their chief, and became ready to treat him only on the condition that
they should promise to give them something in return.  Then, when one
of them with trust in God recited Surah Al-Fatihah over the chief and
he became well, the people gave the promised wages and the Holy
Prophet allowed that the wages be accepted as lawful and pure.  In
Bukhari the tradition related on the authority of Hadrat Abdullah bin
Abbas about this incident contains the Holy Prophet's words to the
effect: "Instead that you should have acted otherwise, it was better
that you recited the Book of Allah and accepted the wages for it."  He
said this in order to impress the truth that Allah's Word is superior
to every other kind of enchanting and practice of secret arts. 
Furthermore, the Message also was incidentally conveyed to the Arabian
tribe and its people made aware of the blessings of the Word that the
Holy Prophet (upon whom be peace) had brought from Allah. This
incident cannot be cited as a precedent for the people who run clinic
in the cities and towns for the practice of secret arts and have
adopted it as a regular profession for earning livelihood.  No
precedent of it is found in the life and practice of the Holy Prophet
(upon whom be peace) or his Companions, their followers and the
earliest Imams.
</p>
<h2>Relation between Surah Al-Fatihah and the Mu'awwidhatayn</h2>
<p>
The last thing which is note worthy with regard to the <em>Mu'awwidhatayn</em>
is the relation between the beginning and the end of the Qur'an.
Although the Qur'an has not been arranged chronologically, the Holy
Prophet (upon whom be peace) arranged in the present order the verses
and Surahs revealed during 23 years on different occasions to meet
different needs and situations not by himself but by the command of
Allah Who revealed them.  According to this order, the Qur'an opens
with the Surah Al-Fatihah and ends with the <em>Mu'awwidhatayn</em>.  Now, let
us have a look at the two.  In the beginning, after praising and
glorifying Allah, Who is Lord of the worlds, Kind, Merciful and Master
of the Judgment Day, the servants submits: "Lord, You alone I worship
and to You along I turn for help, and the most urgent help that I need
from You is to be guided to the Straight Way."  In answer, he is given
by Allah the whole Qur'an to show him the Straight Way, which is
concluded thus: Man prays to Allah, Who is Lord of dawn, Lord of men,
King of men, Deity of men, saying: "I seek refuge only with You for
protection from every evil and mischief of every creature, and in
particular, from the evil whisperings of devils, be they from among
men or jinn, for they are the greatest obstacle in following the
Straight Way."  The relation that the beginning bears with the end,
cannot remain hidden from anyone who has understanding and insight.
</p>

